Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹  performed, they began to say to one another, “This is certainly the Prophet ²  who is to come into the world.” ³ 

Yohanes 7:31

7:31 Yet many of the crowd ⁴  believed in him and said, “Whenever the Christ ⁵  comes, he won’t perform more miraculous signs than this man did, will he?” ⁶ 

Yohanes 8:40

8:40 But now you are trying ⁷  to kill me, a man who has told you ⁸  the truth I heard from God. Abraham did not do this! ⁹ 

Yohanes 9:6

9:6 Having said this, ¹⁰  he spat on the ground and made some mud ¹¹  with the saliva. He ¹²  smeared the mud on the blind man’s ¹³  eyes

Yohanes 10:41

10:41 Many ¹⁴  came to him and began to say, “John ¹⁵  performed ¹⁶  no miraculous sign, but everything John said about this man ¹⁷  was true!”

Yohanes 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ¹⁸  who had come with Mary and had seen the things Jesus ¹⁹  did, believed in him.

Yohanes 19:7

19:7 The Jewish leaders ²⁰  replied, ²¹  “We have a law, ²²  and according to our law he ought to die, because he claimed to be the Son of God!” ²³ 

Yohanes 20:30

20:30 Now Jesus performed ²⁴  many other miraculous signs in the presence of the ²⁵  disciples, which are not recorded ²⁶  in this book. ²⁷ 

[6:14]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ³ sn An allusion to Deut 18:15.

[7:31]  ⁴ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[8:40]  ⁷ tn Grk “seeking.”

[8:40]  ⁸ tn Grk “has spoken to you.”

[8:40]  ⁹ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:6]  ¹⁰ tn Grk “said these things.”

[9:6]  ¹¹ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ¹² tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ¹³ tn Grk “on his.”

[10:41]  ¹⁴ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ¹⁵ sn John refers to John the Baptist.

[10:41]  ¹⁶ tn Grk “did.”

[10:41]  ¹⁷ tn Grk “this one.”

[11:45]  ¹⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:7]  ²⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ²¹ tn Grk “answered him.”

[19:7]  ²² sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ²³ tn Grk “because he made himself out to be the Son of God.”

[20:30]  ²⁴ tn Or “did.”

[20:30]  ²⁵ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ²⁶ tn Grk “are not written.”

[20:30]  ²⁷ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.